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The Real Messiah?: A Jewish Response to Missionaries
A Jewish response to Christian missionaries, providing both a practical guide and sources that counter missionary claims about Jesus as the Messiah prophesied in the Hebrew scriptures.
106 pages, Paperback
First published December 1, 1976
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About the author
Aryeh Kaplan
97 books123 followersBorn in New York City.
Rabbi and Physicist.
Rabbi Aryeh Kaplan ZT"L was a world-well-known author. In his short lifetime he wrote over over 50 books. He was born in the Bronx, New York City, and studied to the local Yeshiva. He later continued his training at different Yeshivot in Israel. As a graduate student, Rabbi Aryeh Kaplan was described in a scientific "Who's Who" as the most promising young physicist in America. When he decided to devote his overflowing heart and massive intellect to the writing and teaching of traditional Torah values, the Jewish people gained a prolific and brilliant expositor with the uncommon gift of analyzing and presenting the most complex ideas in accessible terms. And when he passed away suddenly at the age of 48 with decades of productive activity still ahead of him, Jewry lost a priceless, irreplaceable treasure.
Aryeh Kaplan left a legacy of the thousands of people whom he touched and elevated, and of the scores of books and papers that flowed from his pen. "The Aryeh Kaplan Reader" is a collection of his essays reflecting the broad range of his interest and genius. From biography to Kabbalah, from contemporary movements to cosmic speculation, Aryeh Kaplan was at home. His writing is original and incisive. But most of all, it is always clear and to the point. Every appetite for Jewish themes will be whetted and satisfied by this book. True, to read this collection is to feel a keen sense of loss at the premature passing of a bright star in the Jewish literary firmament. But it is an intensely satisfying experience as well, because this book is crammed with substance and enlightenment. We put it down enriched by the intellectual company of Aryeh Kaplan, and grateful for this "gift he left behind. He died in 1983 at the young age of 48 years. May his memory be for a blessing.
http://www.sephardicstudies.org/kapla...
Rabbi and Physicist.
Rabbi Aryeh Kaplan ZT"L was a world-well-known author. In his short lifetime he wrote over over 50 books. He was born in the Bronx, New York City, and studied to the local Yeshiva. He later continued his training at different Yeshivot in Israel. As a graduate student, Rabbi Aryeh Kaplan was described in a scientific "Who's Who" as the most promising young physicist in America. When he decided to devote his overflowing heart and massive intellect to the writing and teaching of traditional Torah values, the Jewish people gained a prolific and brilliant expositor with the uncommon gift of analyzing and presenting the most complex ideas in accessible terms. And when he passed away suddenly at the age of 48 with decades of productive activity still ahead of him, Jewry lost a priceless, irreplaceable treasure.
Aryeh Kaplan left a legacy of the thousands of people whom he touched and elevated, and of the scores of books and papers that flowed from his pen. "The Aryeh Kaplan Reader" is a collection of his essays reflecting the broad range of his interest and genius. From biography to Kabbalah, from contemporary movements to cosmic speculation, Aryeh Kaplan was at home. His writing is original and incisive. But most of all, it is always clear and to the point. Every appetite for Jewish themes will be whetted and satisfied by this book. True, to read this collection is to feel a keen sense of loss at the premature passing of a bright star in the Jewish literary firmament. But it is an intensely satisfying experience as well, because this book is crammed with substance and enlightenment. We put it down enriched by the intellectual company of Aryeh Kaplan, and grateful for this "gift he left behind. He died in 1983 at the young age of 48 years. May his memory be for a blessing.
http://www.sephardicstudies.org/kapla...
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Displaying 1 - 6 of 6 reviews
December 6, 2019
I'm reading this book as someone who is post-religious but with a graduate degree in Christian theology. Too often, the hegemonic position of Christianity in society and discourse means that Christians speak for other viewpoints, concoct straw man arguments, or employ appointed representatives of the "other" rather than actually listening to others articulate their own viewpoint. And, as shocking as it may be to some Christians, Jewish texts make plenty of sense without a Christian interpretation glossed over them. In fact, Rabbi Kaplan ably points out the many ways Christian hermeneutics twist these texts to try to fit the biography of Jesus, who doesn't at all fulfill the Jewish conception of Messiah. I appreciated Kaplan's supposition that this is perhaps why the early church rather quickly moved to the non-Jewish world and had more success there, since non-Jews had little conception of what the Messiah should be.
There are some minor quibbles with the text, and it's not meant to be an academic read, but this does not affect the substance of the arguments. I don't think Kaplan gives quite enough emphasis to the concept of oneness in the Christian idea of the Trinity, mostly highlighting the threeness of the Trinity and thus the seeming polytheism/idolatry of the concept. (Although, to be fair, the concept of the Trinity is a notorious pickle!).
Some of the text's arguments are quite essential. Beyond differing over whether Jesus was the Messiah or not, Jewish and Christian theologies also differ on the essential nature of humanity (original sin) and God (the unity of God). The chapter "Ecumenicism and Dialogue 1263 C.E." (which was actually written by Berel Wein) presents a fascinating historical account of a medieval theological debate between Jews and Christians, a rarity in that day. But it also turns on its head an argument I had always heard growing up as an evangelical Christian. I had always been told to believe in Jesus because the disciples, who had seen Jesus firsthand, believed in Jesus and were willing to give their lives as martyrs for what they witnessed. This chapter makes the point that all the rest of the Jews alive at that time and in that place also saw Jesus and did not believe he was the Messiah, so shouldn't their credibility count even more so?
I will say that the chapter, "Behold the Man: The Real Jesus," misquotes one verse (John 13:23) and takes another verse entirely out of context (Luke 19:27, where he puts the words of a king in a parable in the mouth of Jesus, a gross misreading of the text). He also only quotes the King James Version of the New Testament, which is not only a poor translation of the original Greek but is also based upon an impoverished set of original manuscripts.
In sum, this book is an important counterpoint to the theological anti-Semitism that assumes Christians know better how to interpret the Torah than Jews do, or that it is "spiritual hard-heartedness" that keeps Jews from believing in Jesus rather than it simply being Jews holding to the integrity of their own religious system. Christians are obviously free to believe what they want, but the supercessionism or sense of being superior to Judaism must be avoided at all times, and all the more so in this era where such thought could feed into dangerous ideologies.
There are some minor quibbles with the text, and it's not meant to be an academic read, but this does not affect the substance of the arguments. I don't think Kaplan gives quite enough emphasis to the concept of oneness in the Christian idea of the Trinity, mostly highlighting the threeness of the Trinity and thus the seeming polytheism/idolatry of the concept. (Although, to be fair, the concept of the Trinity is a notorious pickle!).
Some of the text's arguments are quite essential. Beyond differing over whether Jesus was the Messiah or not, Jewish and Christian theologies also differ on the essential nature of humanity (original sin) and God (the unity of God). The chapter "Ecumenicism and Dialogue 1263 C.E." (which was actually written by Berel Wein) presents a fascinating historical account of a medieval theological debate between Jews and Christians, a rarity in that day. But it also turns on its head an argument I had always heard growing up as an evangelical Christian. I had always been told to believe in Jesus because the disciples, who had seen Jesus firsthand, believed in Jesus and were willing to give their lives as martyrs for what they witnessed. This chapter makes the point that all the rest of the Jews alive at that time and in that place also saw Jesus and did not believe he was the Messiah, so shouldn't their credibility count even more so?
I will say that the chapter, "Behold the Man: The Real Jesus," misquotes one verse (John 13:23) and takes another verse entirely out of context (Luke 19:27, where he puts the words of a king in a parable in the mouth of Jesus, a gross misreading of the text). He also only quotes the King James Version of the New Testament, which is not only a poor translation of the original Greek but is also based upon an impoverished set of original manuscripts.
In sum, this book is an important counterpoint to the theological anti-Semitism that assumes Christians know better how to interpret the Torah than Jews do, or that it is "spiritual hard-heartedness" that keeps Jews from believing in Jesus rather than it simply being Jews holding to the integrity of their own religious system. Christians are obviously free to believe what they want, but the supercessionism or sense of being superior to Judaism must be avoided at all times, and all the more so in this era where such thought could feed into dangerous ideologies.
February 20, 2016
As someone who was a "messianic Jew" for 25 years I found this book to be enlightening to say the least. It was a tremendous platform to learn about Jewish spirituality which I impulsively rejected in my youth as well as a peak under the curtain of Christian apologetics. The basic message that was concealed from me in my many years of messianic Judaism is that the divide between Judaism and Christianity entails much more than a simple dispute over the identity of the messiah. Rather the nature of man and God are at stake in the doctrines of the trinity and original sin. Because of this book I am now starting Kaplan's other works and am very excited about the upcoming journey. I have also visited a local conservative schul where I received a warm welcome. The book enjoys my enthusiastic recommendation as it can only enhance your appreciation for Judaism no matter who you are.
February 24, 2016
If you’re looking for an honest view of missionary questions this is the book to read. Rabbi Kaplan cuts the fat and tells you the answers to those questions or even why the question is ridiculous in the first place. I recommend this book to anyone who wants to know the truth.
July 5, 2016
It was written well but I was expecting more in-depth analysis of the Messiah. The second coming of Jesus can refute half the refutations against Jesus but I don't think it was done so here. I always think there are two Messiahs whenever I read Messianic verses - one who would be miraculous, one who wouldn't or one who would be born in Bethlehem and one who wouldn't. An interesting view found in this book is that maybe the Messiah will come depending on how we will deserve him. If we are deserving, the miraculous Messiah will come and if we aren't, then the other one will.
October 4, 2025
Aryeh Kaplan was a brilliant rabbi and sincere in his convictions, but this response to missionaries falls on its face.
He makes accusations of missionaries as being insincere and out to convince people without being interested in truth— which can be true for sure, depending on the person, but not true of the whole, and not true of what Jesus commanded. But at the same time, Kaplan makes a strawman out of Christianity that’s just ridiculous.
Kaplan’s disagreement with Christianity is based on 4 “major teachings” in the New Testament that he can’t accept. The problem is that 1 of those beliefs is outright not what the New Testament teaches, and the other 3 have a shred of truth to them but are so incorrect they don’t represent what the new testament teaches at all.
For example, he says Christians think the Torah can’t save because it’s too hard to follow, but the New Testament never says that. It says the Torah was never meant to fix the problem of sin, that wasn’t its purpose its purpose was to reveal God’s standard, and point forward to God’s solution to human evil. Kaplan even admits later, that Adam’s sin brought a curse that still affects the world and that Messiah is supposed to undo (p.109). He just doesn’t think that sin, and the curse that comes with it, does any damage to our relationship with the Holy God.
He either knew the faith he rejected and chose to strawman it so he could prove his point (exactly the type of behavior he accused missionaries of) or more likely he didn’t get to know the faith he rejected, which is why he was so wrong.
He makes accusations of missionaries as being insincere and out to convince people without being interested in truth— which can be true for sure, depending on the person, but not true of the whole, and not true of what Jesus commanded. But at the same time, Kaplan makes a strawman out of Christianity that’s just ridiculous.
Kaplan’s disagreement with Christianity is based on 4 “major teachings” in the New Testament that he can’t accept. The problem is that 1 of those beliefs is outright not what the New Testament teaches, and the other 3 have a shred of truth to them but are so incorrect they don’t represent what the new testament teaches at all.
For example, he says Christians think the Torah can’t save because it’s too hard to follow, but the New Testament never says that. It says the Torah was never meant to fix the problem of sin, that wasn’t its purpose its purpose was to reveal God’s standard, and point forward to God’s solution to human evil. Kaplan even admits later, that Adam’s sin brought a curse that still affects the world and that Messiah is supposed to undo (p.109). He just doesn’t think that sin, and the curse that comes with it, does any damage to our relationship with the Holy God.
He either knew the faith he rejected and chose to strawman it so he could prove his point (exactly the type of behavior he accused missionaries of) or more likely he didn’t get to know the faith he rejected, which is why he was so wrong.
September 10, 2023
I would have been much better off if this book was gifted to me when I was a tween. It would have saved me a lot of time and heartache to be able to deal with, on the spot, the trouble with such colonial oppression. The best way to fight an alien and oppressive culture is to embrace the essence of your own.
Displaying 1 - 6 of 6 reviews